Exegetical and Hermeneutical Commentary of Leviticus 10:4
And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp.
4. For the relationship between the persons mentioned see Exo 6:18; Exo 6:22.
Fuente: The Cambridge Bible for Schools and Colleges
The first cousins of Aaron Exo 6:22 are selected by Moses to convey the bodies of Nadab and Abihu out of the camp and bury them, probably because they were the nearest relations who were not priests. See Num 9:6.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. Uzziel the uncle of Aaron] He was brother to Amram the father of Aaron; see Ex 6:18-22.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For Aaron and his sons had scarce finished their consecration work, and were employed in their holy ministrations, from which they were not to be called for funeral solemnities. See Lev 21:1, &c.
The uncle of Aaron. See Exo 6:18; Num 3:19.
Your brethren, i.e. kinsmen, as that word is oft used, as Gen 13:8; 24:27. Out of the camp, where the burying-places of the Jews were, that the living might neither be annoyed by the unwholesome scent of the dead, nor defiled by the touch of their graves.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4, 5. Moses called Mishael andElzaphanThe removal of the two corpses for burial without thecamp would spread the painful intelligence throughout all thecongregation; and the remembrance of so appalling a judgment couldnot fail to strike a salutary fear into the hearts both of priestsand people. The interment of the priestly vestments along with Nadaband Abihu, was a sign of their being polluted by the sin of theirirreligious wearers.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Moses called Mishael and Elzaphan, the sons of Uzziel, the uncle of Aaron,…. Uzziel was a son of Kohath, a brother of Amram, the father of Aaron, and so Aaron’s uncle, as here; he had four sons, two of which are here mentioned as called by Moses; these were first cousins to Aaron, and second to his sons; see Ex 6:18:
and said unto them, come near; it is very probable they were in the court of the tabernacle, being Kohathites, of the tribe of Levi; but not being priests, had no right to go into the holy place, where the two sons of Aaron lay dead, without a special order for it, which they here had for this time, and upon this occasion:
carry your brethren from before the sanctuary, out of the camp; the sons of Aaron are called their brethren, though but cousins, it being usual to call any relations brethren, and even if only of the same tribe, yea, of the same nation. Now these were ordered to take the dead bodies of Aaron’s sons out of the holy place, and out of the tabernacle, even from before it, which, as Aben Ezra says, was the court over against the camp; and they were to carry them out of the camp into some field, or place adjacent, and there bury them; it not being usual in those times to bury in cities and towns, and much less in places devoted to sacred worship, as the tabernacle was; and therefore they were carried from both the sanctuary and the camp: it is an observation of Aben Ezra, that
“some say the incense was before the altar of burnt offering, and the Levites entered there;”
but if by incense is meant the altar of incense, the place where these sons of Aaron offered theirs, that was in the holy place, and not in the court, where stood the altar of burnt offering: but they seem to mean as if their incense was offered in another place, and not on the altar, somewhere in the court, and before you come to the altar of burnt offering; and so the persons Moses called could come in thither, and take up their bodies there fallen: but the same writer observes, that others say, that
“it was upon the altar of incense (i.e. that their incense was offered), and Moses brought them out of the tabernacle of the congregation,”
and then called these men to carry them from thence without the camp.
Fuente: John Gill’s Exposition of the Entire Bible
Moses then commanded Mishael and Elzaphan, the sons of Uzziel Aaron’s paternal uncle, Aaron’s cousins therefore, to carry their brethren (relations) who had been slain from before the sanctuary out of the camp, and, as must naturally be supplied, to bury them there. The expression, “before the sanctuary” (equivalent to “before the tabernacle of the congregation” in Lev 9:5), shows that they had been slain in front of the entrance to the holy place. They were carried out in their priests’ body-coats, since they had also been defiled by the judgment. It follows from this, too, that the fire of Jehovah had not burned them up, but had simply killed them as with a flash of lightning.
Fuente: Keil & Delitzsch Commentary on the Old Testament
4. And Moses called Mishael and Elzaphan Lest Eleazar and Ithamar should carry (417) forth the corpses, Moses commanded these others to anticipate them. It may also have been the case that all were stupified by terror. He forbids the father and brothers to mourn their death, not so much in accordance with the law, whereby all except the high priest were permitted to mourn for their own brother, as to prevent this memorable lesson from being obscured by their grief, since thus was the sanctity of their religion magnificently asserted. Nevertheless, God allowed the dead men to be bewailed by the people, lest the recollection of their punishment should too soon be lost.
When he forbids (Aaron (418) and his sons) to go out from the door of the tabernacle, he does not mean so to fix them to that place as to banish them from their own private tents, but he withholds them from all pollution which might have compelled them to desert or interrupt their duty.
(417) “Se polluassent en portant les corps morts de leurs freres;” should pollute themselves by carrying the dead bodies of their brothers. — Fr. Blunt has a very ingenious conjecture that Mishael and Elzaphan were the very persons “defiled by the dead body of a man,” mentioned in Num 9:6, and who therefore could not keep the Passover. “The Veracity of the Five Books of Moses.” Art. 14. But surely, out of such a large body of persons, there must have been many deaths daily, and consequently others would have been defiled besides Mishael and Elzaphan.
(418) Added from Fr.
Fuente: Calvin’s Complete Commentary
(4) And Moses called . . . the sons of Uzziel.Uzziel was the son of Kohath, the younger brother of Amram. As Amram was the father of Aaron, Uzziel was the uncle of Aaron. Uzziel had three sons, of whom Mishael and Elzaphan were two (Exo. 6:18; Exo. 6:22). Eleazar and Ithamar, as ordinary priests, might have been employed in removing the remains of their slain brothers. (See Lev. 21:1-4) Naturally they were too much affected by this appalling scene; Moses therefore wanted to spare their feelings, and hence charged their cousins-german with the task of carrying away the dead bodies. The reason why Izar and Hebron, the two older uncles of Aaron, are here passed over is because the discontent of their children with the choice of Aaron and his sons to the priesthood, which afterward broke out in open rebellion on the part of Korah, Izars son (Numbers 16, 17), had evidently begun to show itself when they witnessed the imposing ceremonies of the consecration. It was necessary that those who suffered so signally for the transgression of the Divine institutions should be buried by men whose allegiance to Gods law was unimpeachable.
Carry your brethren.That is, your kinsmen. The expression brother is frequently used in the Bible in the sense of near relation. (See Gen. 13:8; Gen. 14:6; Gen. 24:48; Gen. 29:12-15, &c.)
From before the sanctuary.In the courtyard of the sanctuary, where the incense was offered in the midst of the rejoicing people, and where they were struck dead. (See Lev. 9:5.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Moses called He who had amid the quakings of Horeb and the thunderings and lightnings drawn near and entered into the cloud where God was not the man to be disconcerted by this awful catastrophe.
Sons of Uzziel The third son, Zithri, (Exo 6:22,) was not summoned to this painful task. Being Kohathites, soon to be charged with the transportation of the sacred furniture, it was fitting that they should be employed to remove the bodies of these sacred persons. Elizaphan was chief of the Kohathites. Num 3:30-31.
Carry your brethren They were kindred of the fifth degree, and loosely termed brethren.
Before the sanctuary As they fell between the great altar and the tabernacle with smoking censers in their hands, it is evident that they were going toward the holy place to burn incense at the golden altar unbidden, and possibly against a positive prohibition.
Fuente: Whedon’s Commentary on the Old and New Testaments
Lev 10:4. And Moses called Mishael, &c. Without this special order, these kinsmen of the deceased could not have been admitted into the sanctuary; and it is probable, that Moses rather chose to employ them, than the brethren of Nadab and Abihu, in this melancholy office, not only from motives of tenderness, but because it would have defiled them, and rendered them unfit for the service of the altar. Carry your brethren, means, your kinsmen; for all near kinsmen, we have often observed, are called brethren in Scripture:out of the camp, to bury them; for antiquity knew not the very improper and prejudicial custom of burying in cities, much less in places appropriated to the assemblies of the living, and the honour of God. “It was an unusual sight,” says Bishop Hall, “for Israel to see a linen ephod upon the bier: the judgment was so much the more remarkable, because they had the badge of their calling upon their backs. Nothing is either more consistent with the will of God, or more commodious to man, than that, when he hath executed judgment, it should be seen and wondered at: for therefore he strikes some, that he may warn all.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Observe the funeral ceremony, how little is said of it. Compare Act 5:6-10 . with Act 8:2 . Reader! pause over the striking difference, and then attend to what the HOLY GHOST hath caused to be left on record of the blessedness of those that die in the LORD. Rev 14:13 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Lev 10:4 And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Come near, carry your brethren from before the sanctuary out of the camp.
Ver. 4. And Moses called Mishael, &c. ] Aaron’s first cousins were called, to carry these two unhappy brethren out for burial: their brethren the priests might not leave their ministry to do it. Accordingly we read of one Pulvillus, a heathen, that he was about to consecrate a temple to Jupiter, and when news was brought him of the death of his son, he would not desist from his enterprise; but with much composure of mind gave order for decent burial.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
sons of Uzziel. Izhar and Hebron. The older uncles were passed over because of their probable sympathy with their nephews Nadab and Abihu (Num 16:5, Num 16:7, Num 16:8).
out = to without. Burials took place in the open fields. Compare Gen 23:9, Gen 23:17. Mat 27:52, Mat 27:53. Luk 7:12.
Fuente: Companion Bible Notes, Appendices and Graphics
Mish-a-el, ‘one with God.’ El-za-phan, ‘God protects.’ Uz-zi-el, ‘power of God.’
Fuente: Scofield Reference Bible Notes
Uzziel: Exo 6:18, Exo 6:22, Num 3:19, Num 3:30, 1Ch 6:2
carry: Luk 7:12, Act 5:6, Act 5:9, Act 5:10, Act 8:2
Reciprocal: Exo 25:8 – a sanctuary 2Ch 29:13 – Elizaphan
Fuente: The Treasury of Scripture Knowledge
Lev 10:4. Moses called Mishael For Aaron and his sons were employed in their holy ministrations, from which they were not to be called for funeral solemnities. Brethren That is, kinsmen, as that word is often used. Out of the camp Where the burying-places of the Jews were, that the living might neither be annoyed by the unwholesome scent of the dead, nor defiled by the touch of their graves.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
MOURNING IN SILENCE
Lev 10:4-7
“And Moses called Mishael and Elzaphan, the sons of Uzziel the uncle of Aaron, and said unto them, Draw near. carry your brethren from before the sanctuary out of the camp. So they drew near, and carried them in their coats out of the camp; as Moses had said. And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons. Let not the hair of your heads go loose, neither rend your clothes; that ye die not, and that He be not wroth with. all the congregation: but let your brethren, the whole house of Israel, bewail the burning which the Lord hath kindled. And ye shall not go out from the door of the tent of meeting, lest ye die: for the anointing oil of the Lord is upon you. And they did according to the word of Moses.”
Even in ordinary cases, restrictions were placed upon Aaron and his sons as regards the outward signs of mourning; but exceptions were made in the case of the nearest relations, and, in particular, of the death of a son, or a brother. {Lev 21:2} In this case, however, this permission could not be given; and they are warned that by public expressions of grief they would not only bring death from the Lord upon themselves, but also bring His wrath upon the whole congregation which they represented before God. They are not indeed forbidden to mourn in their hearts, but from all the outward and customary signs of mourning they must abstain. And the reason for this is given; “The anointing oil of the Lord is upon you.” That is, by the anointing they had been set apart to represent God before Israel. Hence, when God had thus manifested His holy wrath against sin, for them to have exhibited the public signs of mourning for this, even though the stroke of wrath had fallen into their own family, would have been a visible contradiction between their actions and their priestly position. To others, indeed, these outward tokens of mourning are expressly permitted, for they stood in no such special relation to God; their brethren, “the whole house of Israel,” might bewail the burning which the Lord had kindled, but they, although nearest of kin to the dead, are not permitted even to follow the slain of the Lord to the grave, and (Lev 10:4-5) the sad duty is assigned to their cousins, who bear the dead, in their white priestly robes, just as they had fallen, out of the camp to burial, while Aaron and his sons mourn silently within the tent of meeting.
This has seemed hard to many, and has furnished some another illustration of the hardness. and severity of the character of God as held up in the Pentateuch. But we shall do well to remember that in all this we have nothing which in any respect goes beyond the very solemn words of the tender hearted and most compassionate Saviour, who said, for example, “If any man cometh unto Me, and hateth not his own father, and mother, and wife, and children, and brethren, and sisters he cannot be My disciple.” {Luk 14:26} In language such as this, we cannot but recognise the same character as in this command unto Aaron and his sons; and if such “hard sayings” are to be held: reason for rejecting the revelation of the character of God as given in the Old Testament, the same logic, in the presence of similar words, will require us also to reject the revelation of Gods character as given by Christ in the New Testament.
The teaching of both Testaments on this matter is plain. Natural affection is right; it is indeed implanted in our hearts by the God who made us in all our human relations. But none the less, whenever the feelings which belong even to the nearest and tenderest earthly relations come into conflict with absolute fealty and submission to the will of God, and unswerving loyalty to the will of Christ, then, hard though indeed it may be, natural affection must give way, and mourn within the tent in the silence of a holy submission to the Lord.